THE MESSAGE: 3/62 to 67
The Message of The Quran
translated and explained by Muhammad Asad
| سورة آل عمران | 3 | 62 | إِنَّ هَـذَا لَهُوَ الْقَصَصُ الْحَقُّ وَمَا مِنْ إِلَـهٍ إِلاَّ اللّهُ وَإِنَّ اللّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُ |
| سورة آل عمران | 3 | 63 | فَإِن تَوَلَّوْاْ فَإِنَّ اللّهَ عَلِيمٌ بِالْمُفْسِدِينَ |
| سورة آل عمران | 3 | 64 | قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْاْ إِلَى كَلَمَةٍ سَوَاء بَيْنَنَا وَبَيْنَكُمْ أَلاَّ نَعْبُدَ إِلاَّ اللّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضاً أَرْبَابًا مِّن دُونِ اللّهِ فَإِن تَوَلَّوْاْ فَقُولُواْ اشْهَدُواْ بِأَنَّا مُسْلِمُونَ |
| سورة آل عمران | 3 | 65 | يَا أَهْلَ الْكِتَابِ لِمَ تُحَآجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنزِلَتِ التَّورَاةُ وَالإنجِيلُ إِلاَّ مِن بَعْدِهِ أَفَلاَ تَعْقِلُونَ |
| سورة آل عمران | 3 | 66 | هَاأَنتُمْ هَؤُلاء حَاجَجْتُمْ فِيمَا لَكُم بِهِ عِلمٌ فَلِمَ تُحَآجُّونَ فِيمَا لَيْسَ لَكُم بِهِ عِلْمٌ وَاللّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ |
| سورة آل عمران | 3 | 67 | مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلاَ نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ |
3:62
Behold, this is indeed the truth of the matter, and there is no deity whatever save God; and,
verily, God - He alone - is almighty, truly wise. (3:63) And if they turn away [from this truth] -
behold, God has full knowledge of the spreaders of corruption.
3:64
Say: "O followers of earlier revelation! Come unto that tenet which we and you hold in
common:
49
that we shall worship none but God, and that we shall not ascribe divinity to aught
beside Him, and that we shall not take human beings for our lords beside God."
50
And if they
turn away, then say: "Bear witness that it is we who have surrendered ourselves unto Him."
3:65
O FOLLOWERS of earlier revelation! Why do you argue about Abraham,
51
seeing that the
Torah and the Gospel were not revealed till [long] after him? Will you not, then, use your
reason?
(3:66) Lo! You are the ones who would argue about that which is known to you; but why
do you argue about something which is unknown to you?
52
Yet God knows [it], whereas you do
not know:
(3:67) Abraham was neither a "Jew" nor a "Christian", but was one who turned away
from all that is false, having surrendered himself unto God; and he was not of those who ascribe
divinity to aught beside Him.
49 Lit., "a word [that is] equitable between you and us". The term kalimah,
primarily meaning
"word" or "utterance", is often used in the philosophical sense of
"proposition" or "tenet".
50 Lit., "that we shall not take one another for lords beside God". Since
the personal pronoun
"we" obviously applies to human beings, the expression "one another"
necessarily bears the
same connotation. In its wider implication, the above call is addressed
not merely to
the Christians, who attribute divinity to Jesus and certain aspects of
divinity to their
saints, but also to the Jews, who assign a quasi-divine authority to Ezra
and even to some
of their great Talmudic scholars (cf. 9:30-31).
51 I.e., as to whether the principles he followed were those of the Jewish
faith, according
to which the Torah is considered to be the final Law of God, or of the
Christian faith, which conflicts with the former in many respects.
52 I.e., as to what was the true creed of Abraham. "That which is known to
you" is an allusion
to their knowledge of the obvious fact that many of the teachings based
the extant
versions of the Torah and the Gospels conflict with the teachings of the
Qur'an (Razi).
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